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El siguiente artículo analiza el estado actual de la perspectiva de redes intelectuales, especialmente en el cruce con los estudios literarios en América Latina. Partiendo de sus primeros trabajos, discute las mentadas estabilidad y transdisciplinariedad del campo de estudio, proponiendo un corpus de referencia para las estructuras de sociabilidad literaria. Posteriormente, el artículo revisa críticamente los tópicos, métodos y restricciones, así como las actuales indeterminaciones conceptuales y metodológicas, que sugieren que este es aún un campo en construcción. Finalmente, se proponen algunas ideas novedosas que podrían contribuir al desarrollo interdisciplinario del campo, extendiendo las potencialidades y ventajas de esta perspectiva a los estudios de literatura latinoamericana.

Abraham ibn Daud’s Exalted Faith adapts to rabbinic thought and Jewish tradition the Andalusi Aristotelian model that was the framework for understanding God, man, and man’s purpose in the universe. Ibn Daud defines Jewish belief for the perplexed scholar, arguably providing a genealogy and epistemological justification for the scholarly class—based on acquisition of knowledge of the (Aristotelian) universe and culminating in achieving prophethood. The Aristotelian universe presented in the Exalted Faith offers a version of the elitism Stroumsa argues if at the heart of this Jewish and Muslim scholarly class, one based in Arabic Aristotelian thought. The prevalence of Aristotelian-Farabian (Platonic) philosophy, which held as a central tenet the individual’s ability to know God by developing his intellect through speculation, seemingly offered a religious/societal model in which Jewish traditions and commandments were no longer relevant. Ibn Daud adapts this theory to reassert the necessity for Jewish traditions and to privilege Jewish scholars. to express a vision of individual and social identity for Sephardi scholars in the Diaspora.

Objective/Context: This article studies psychoanalysis in the 1910s and aims to understand the impacts of the Great War and soldiers’ neurosis on the psychoanalytic movement and knowledge through the Fifth International Psychoanalytic Congress in 1918 in Budapest. Methodology: In dialogue with cultural studies on the Great War and intellectual history, this paper investigates psychoanalytical spaces of sociability, such as the International Psychoanalytical Association and its congresses. Originality: A thorough historiographical review reveals few detailed publications on the Budapest Congress itself. This article fills the gap by synthesizing prior findings about the congress, connecting the historiographies of psychoanalysis and World War I. Conclusions: The congress in Budapest was a milestone for psychoanalysis, considering the first governmental recognition of psychoanalytical treatment, theoretical changes produced by war neurosis, and institutional modifications in the International Psychoanalytical Association, such as the expansion and democratization of psychoanalytical treatment.

If the public universities of Latin America are considered part of the State, then it would seem likely that they share fundamental features with it. This would imply, for example, that during much of the 20th century, universities have been clientelistic, like the State itself. However, this feasible hypothesis has never been examined by the literature on the Mexican social sciences of the 20th century. The same is true of the role played by patrons of science, such as American philanthropic foundations. In this article, I argue that the Rockefeller Foundation sponsored the humanities, practiced in a liberal spirit, and organized according to formal rational criteria; the Foundation wished to promote an alternative to what it perceived as clientelism and amateurism in Latin American universities. While philanthropic foundations have often been seen as yet another manifestation of how U.S. imperialism pursues cultural hegemony in Latin America, this article shows that foundations were neither individual actors nor able to predict the actual impact of their decisions. In Mexico, the Rockefeller Foundation promoted the humanities in the 1940s, but missed the opportunity to support a local vision of social science teaching and research.

Donald Pizer’s personal retrospective also embraces history of American literary naturalism studies from the early1950s up to nowadays. From his earliest seminar in American literature D. Pizer was deeply drawn to the writers of the 1890s. As a student he was assured by the standard historical and critical studies of the period that naturalists had failed in this effort to apply a scientific accuracy and detachment to fictional representation, their novels were therefore both untrue and inept and naturalism was in effect a regrettable false step in the "development" of American literature. Since the 1960s being engaged in close study of the early naturalists — Norris, Crane, Garland, Dreiser — Pizer had to confront these conventional attitudes. When looked at closely as a fictional representation of beliefs about human nature and experience, the naturalistic novel appeared to be far more complex than it was believed to be. Pizer sought in a series of books and essays to describe and thus to redefine American naturalism as a whole. Rather than a mindless adoption and crude dramatization of deterministic formulas, he found in naturalistic fiction the conflict between old values and new experience, which usually resulted in a vital thematic ambivalence. It was this very ambivalence, rather than the certainties of the convinced determinist, which was the source of the fictional strength of the naturalistic novel of the period. There has been much recent interest in the American naturalist movement and its texts. It seems, as long as American writers respond deeply to the disparity between the ideal and the actual in our national experience, naturalism will remain one of the major means for the registering of this shock of discovery.

This article shows, on its first half, some of the more important ambiguities and inconsistencies of the political thought of Rousseau. In its second half, it reviews the historiography that has dealt with the purported «influence» of this thought over some of the protagonists of the Spanish American independence movements. The conclusion of the article is that this «influence» is much less than what several historians have asserted.

La noción de comunicación-mundo condensa el proyecto intelectual que Armand Mattelart forjó en Francia hacia fines de los años ochenta del siglo XX y desarrolló con creatividad y constancia en la década del noventa. Este proyecto se presenta y despliega en su trilogía de la comunicación-mundo: La Communication-monde (1992); L’Invention de la communication (1994); Histoire de l’utopie planétarie (1999). Desde mediados de los años ochenta se extendía en Francia un discurso que hacía de la comunicación un valor explicativo de lo social. Situar la posición teórica de Mattelart en este contexto nos permitirá dar cuenta de las condiciones de emergencia de su reflexión, pero también de la singularidad y productividad de su perspectiva para entender la organización social contemporánea a través de la crítica de la cultura y la comunicación.

Latin America’s Centennial celebrations were opportunities for governments and other institutions to affirm both national identities and international alliances through formal and informal diplomacy. These relations involved the creation of transnational identities. International Law scholar and university professor José León Suárez, considered «the apostle of Iberian-Americanism» was particularly active in those celebrations. This paper analyses understudied aspects of Suarez’s journey as a cultural mediator and his role in the creation of an Iberian-Americanist transnational identity. It examines his participation in several Centennial commemorations, in which he connected his Iberian-Americanist program with international legal disputes, the social reformist agenda, and the process of university reform in Latin America.

This paper analyzes documents produced by Frenchor Frenchified authors, in which America and itsindependence processes, particularly Spanish-Ame ri can processes, occupy center stage. An important do-cumentary corpus was found including books and periodicals. Some of these materials were used in French primary and secon-dary schools, others circulated among scholars and university professors. Some texts from Americanist acts of commemora-tion are also analyzed, such as speeches by legatees or perso-nalities with political or scientific prestige, as well as literary texts that competed in a variety of events related to Indepen-dence celebrations and acts of commemorations. Based on these documents, five lines of reflection are proposed. First, from the perspective of social, political and cultural representations of Spanish-American independence processes, the research inter-est is focused more on what is said to have happened and less on what actually happened. Second, the reiteration of the cate-gory of influence to approach the nineteenth-century relations between America and France highlights the originality of the Enlightenment ideas and the French Revolution; by contrast, the Spanish-American revolutions would represent one of its consequences, more or less distorted on this side of the Atlan-tic. Third, the hermeneutic language of what is said to have happened created modern political myths, directly linked with a successful, egalitarian, libertarian and fraternal revolution. Fourth, in the world context of political modernization dyna-mics, “the French” should be construed as a part of modernity globalization processes. Fifth, the social and cultural exami-nation of the intellectual production considered here sheds a critical light on national (France, Colombia, Spain, Mexico, etc.) or continental (Europe, America, Latin America, etc.) histories, which allows modernization-related processes to be better understood.

The uruguayan society has very often tended to consensuate throughout its history over an idyllic auto-perception of its country. However, there has been another tradition of critical thought that has emphasized on a militant reply over that notion. Among those who were in this perspective, perhaps no one has been more prominent than Alberto Methol Ferré (1929–2009). His importance has reciently become more noticeable due to the 50th anniversary of his most representative work, “Uruguay as a problem”. The following text offers a guideline to deepen into the roots of his political and intelectual identity. On that direction, some features of the context are presented –both personal and general– so as to then immerse with more specificity into the knowledge of its author, as well as to comprehend the genesis of his classical book, published in 1967 for the first time. Resumen La sociedad uruguaya ha tendido a consensuar a menudo a lo largo de su historia una autopercepción idílica sobre su país. Sin embargo, ha existido otra tradición de pensamiento crítico que hizo foco en la réplica militante a esa noción. Entre quienes podrían integrarse en esa perspectiva, tal vez ninguno haya sido más emblemático que Alberto Methol Ferré. (1929–2009) Ello se ha vuelto más visible al cumplirse en 2017 el cincuentenario de su obra más representativa, “El Uruguay como problema”. En el siguiente texto se ofrece una hoja de ruta para profundizar en torno a las raíces de su identidad política e intelectual. En esa dirección, se presentan primero algunas claves de contexto –tanto general como personal– para ingresar luego con mayor especificidad en el conocimiento de su autor y en la comprensión de la génesis de su clásico libro, editado por primera vez en 1967.

This article aims at analysing a particular case within Spanish historiography: how the writings, speeches and public activities of one of the greatest intellectuals of this country, the philosopher José Ortega y Gasset, were perceived, discussed and studied by Spanish historians and scholars from the beginning of his exile onwards. Its goal is exclusively that of exhibiting, through a single but very significant case, the strong interdependence between historiographical activity and socio-political environment, between historiographical interpretations and political credos, both in the course and because of the long and pervasive influence of Franco’s dictatorship in Spain.

In recent years, historians have focused on efforts at the turn of the 20th century by Alejandro Álvarez, Luis María Drago, and Baltasar Brum (all Southern Cone diplomats) to foster continental cooperation by Pan-Americanizing the Monroe Doctrine. Overlooked in this endeavor are the remarkable activities of Colombian author, journalist, and diplomat, Santiago Pérez Triana. Using primary and secondary sources, this article analyzes Pérez Triana’s support of the Drago Doctrine at the 1907 Hague Convention, his speeches at the Pan-American Financial Conference in 1915, and his essays published in Hispania, a journal that he edited between 1912 and 1916, to show how he won the respect of American and European diplomats by emerging as an influential spokesman for Pan-Americanizing the Monroe Doctrine and for hemispheric unity.

Vicente Riva Palacio is considered by Mexican historiography as one of the most important intellectuals in the construction of the nation’s project of the modern Mexican Republic. He was a social actor with diverse profiles: military, humanist, writer and politician, an also an intellectual paradigm. In addition, the understanding of his life and work has also generated different definitions of the intellectual in Mexico. Thus, the historiography of such studies would allow us to establish a general definition of the liberal Mexican intellectual of the late nineteenth century.

Abstract: cultural and material change described by historians of reading intersects with literary history in different and complex ways. An example is the cultural practice of silent reading in intimacy, which came to be pivotal for the literature of sensibility. It was gendered female in the eighteenth century and looked upon with disfavour, notably by moralists and pedagogues. However, not very long before, silent reading was associated with spirituality and women’s religious experiences, and was compatible with the virtues expected of the “lady of the Renaissance”. Several texts from the seventeenth century, notably diaries by women, will be discussed. Título en español: “Resonancia del silencio: inspiración y pasividad en la lectura femenina en el siglo XVII”. Resumen:los cambios culturales y materiales que describe la historia de la lectura entran en relaciones variadas y complejas con la historia literaria. Un ejemplo de esa dialéctica es la evolución de la práctica de la lectura silenciosa en recogimiento, que alcanzó una importancia extraordinaria para la novelística del Dieciocho. Se consideraba propia de las mujeres y estaba mal vista por moralistas y pedagogos. No mucho antes, empero, la lectura en silencio había sido un componente de la experiencia espiritual y religiosa de la mujer del Renacimiento, y como tal compatible con las virtudes femeninas. El artículo incluye comentarios de varios textos del diecisiete, en particular diarios de mujeres.

Democracy is usually conceived, both within public discourse and political debate, not only as a form of government but also as a positive value that deserves to be universally pursued. However, many criticisms to democratic models have contributed to question this assumption, calling into question a superficial notion of the term. Indeed, a lack of political awareness and social reflection in public opinion is evidently responsible for disruptive failures in advanced models of democracy, opening the way to populisms. Significantly, these inner pitfalls of democracy were patently evident to Ortega y Gasset who, from the end of 1920s, questioned the ways through which intellectuals could effectively contribute to forge opinions and habits of individuals and communities. To lead the beleaguered mayhem caused by an exceptional form of hyper-democracy, he unceasingly strove to define an original intellectual commitment to mass education. This paper offers a critical analysis in historical context of Ortega y Gasset’s political and educational project to reform humanities and promote an aware political participation.

The dispute between interventionists and neutralists opposes two fronts in the Italian philosophical landscape, where the Neapolitan pole dominated by Croce opposes the city of Florence - home of the French Institute and seat of literary and artistic circles close to Futurism and Bergsonism. From the beginning of the war, the Florentine journals “La Voce” and “Lacerba” publish frequent attacks on Germanic culture. Croce reacts from the pages of “La Critica” and “Italia Nostra”. The typical themes of French anti-German propaganda reverberate on the Italian political and philosophical debate, adapting to the peculiarity of its cultural context.

Long before the prosecution of individuals for witchcraft was rendered a legal impossibility in the states of modern Europe, the judicial and executive institutions of those states and their precursors were decisive in both legitimating and moderating, facilitating and constraining the detection, trial, and execution of alleged witches. If we are to impute more than unresolved cognitive dissonance to this paradoxical relationship of the apparatus of state to the perceived reality and threat of witchcraft, then the preconditions and contextual factors predicating that relationship bear investigation. This paper identifies genealogical traces of criminological, political, social, and religious thought embedded within several pivotal bodies of early-modern law pertaining to witchcraft, and attempts to infer the cultural, institutional, and textual sources and conditions from which they derive.

Abstract Current efforts to teach and research the historical foundations of IPE thought in classical political economy in the 18th, 19th and early 20th centuries centre largely on European and American thinkers. If a more extensive 'global conversation' is to be fostered in the field today, the perspectives of thinkers in other regions need to be recognised, and brought into the mainstream of its intellectual history. As a first step towards 'globalising' the classical foundations of IPE thought, this article demonstrates some ways in which thinkers located beyond Europe and the United States engaged with and contributed to debates associated with the three well-known classical traditions on which current IPE scholarship often draws: economic liberalism, economic nationalism and Marxism. It also reveals the extensive nature of 'global conversations' about IPE issues in this earlier era.

Abstract Benjamin Cohen's disciplinary history of international political economy (IPE) begins with the premise that Africa has had little to contribute to this global discipline. Differing from this view, we argue that disciplinary histories such as Cohen's elide the relationship between the discipline and its field. It is only through the juxtaposition of knowledge, power and politics that we can arrive at a fuller historical understanding of theinternational political economy. We further argue that political economy as an intellectual project has been central to the creation of the political economy of southern Africa. In a historical narrative of this idea in this region, we demonstrate that states and markets have remained prisoners of their mainstream intellectual manifestations, although subversive lives of political economy persist in some critical corners.

The text inquires into the meaning of Polybius’ references to Odysseus advancing the hypothesis of reconstructive mediation. The text’s two aims are first to delimit Polybius’ concept of mediation, then to use it to discuss possible meanings from the explicit association between Polybius himself and Odysseus in the Histories. §§ 2. and 3. analyze two sets of Polybius’ snippets through complementary approaches (M. Jay’s intellectual history, C. Romano’s hermeneutics, J. Thornton’s diplomatic perspective): the first one, on history’s mediative function, is discussed in the light of Polybius’ own theoretical statements in book XII; the second one, centered on his explicit mentions to Odysseus, advances the hypothesis of political mediation perceptible in Polybius’ mediative attitudes. The conclusions (§ 4.) argue the coherence between discoursive and political mediations in two ways: reconstructive (by investigating a Polibian meaning about writing history) and historiographical (by drawing a topical comparison with Thucydides).

RESUMO Jaime Cortesão, intelectual português, viveu no Brasil entre 1940 e 1957 após ser banido de seu país pelo regime salazarista. Durante este período, instalado no Rio de Janeiro, foi presença assídua na imprensa carioca e paulistana, além de trabalhar na Biblioteca Nacional e no Instituto Rio Branco, onde teve contato privilegiado com a documentação que lhe possibilitou escrever uma história da “formação territorial do Brasil”. Convidado para participar das comemorações do quarto centenário da fundação de São Paulo, Cortesão idealizou a exposição montada em um dos pavilhões do recém-inaugurado Parque Ibirapuera. Reunindo obras de arte e objetos emprestados por particulares e instituições nacionais e estrangeiras, além de murais, mapas e esculturas feitas para a ocasião por artistas convidados, a mostra teve grande influência na museologia paulista e na própria trajetória posterior de Cortesão. Neste artigo discutiremos sobre essa mostra por meio de uma análise do catálogo manuscrito da Exposição de história de São Paulo no quadro da história do Brasil, guardado no arquivo de Jaime Cortesão na Biblioteca Nacional de Portugal.

This essay reviews The Casebooks Project, an ambitious attempt to digitize 80,000 astrological medical records from early modern England. The Casebooks Project exemplifies the possibilities of using digital technologies to understand early modern cultural and intellectual history, and offers us insight into the process of creating such a project. However, it remains unclear who the project’s audience is, whether to see it purely as a ‘dataset’ or as a textual-based digital edition, and how public-facing the project wants to be. This review seeks to use the digital edition and Dr. Lauren Kassell’s ongoing scholarly and public reflections on the project to highlight the project’s successes and suggest further possibilities it may inspire.

In the 1960s,the French artistic and intellectual avant garde showed a renewed interest for Stéphane Mallarmé, as illustrated by the debates published in the magazine Tel Quel, especially between 1967 and 1969. This article makes an overview of these controversies: Why this renewed interest in Mallarmé? How did the new reading of his work depart from Sartre's? What were the, often irreconcilable, positions of the magazine’s contributors with regard to his figure? This account will ultimately be aimed at understanding the «Mallarmé question», as it was defined by Tel Quel’s founding member Philippe Sollers, in its specific historical context.

The following work looks through the main ideas that the great art historian, Ernst H. Gombrich created about the theory of artistic expression. Having always in mind his formation and influences, as the School of Vienna, Karl Popper and Ernst Kris, we will gather the ideas scattered among several of his books and articles in relation to the representation of emotions or the reception of the expression. His theory is based on the so-called “Four Theories of Artistic Expression”, particularly in the fourth one, which had been created by himself and that is a middle point between the three previous ones, where the artist becomes the main character of the art and the artistic expression.

Ideas in literature are immersed into a huge mass of non-conceptual discourses; take very often a metaphoric form; they are in many texts entrusted to fictional persons, to imaginary characters; they have a specific, and even paradoxical, form of responsibility. These features of ideas in literature, making them a privileged object of study in intellectual history, are exemplified by Théophile Gautier’s novel Mademoiselle de Maupin, more precisely by its preface, considered to be a manifesto of Art for Art’s Sake doctrine.

The Electronic Enlightenment Scholarly Edition of Correspondence (EE), under the directorship of Robert McNamee and made available on a subscription basis by Oxford University Press, is a text collection of over 70,000 individual letters (written between participants of the ‘republic of letters’), biographical details of contributors, and additional contextual information. This review offers an overview of the collection (or, perhaps more accurately, collections) and its technical presentation, and some brief reflections on the benefits and limitations of the database (and others of its sort) within the realm of digital text collections and digital scholarship generally.

Sfruttando gli ingenti materiali a disposizione degli studiosi dal 1964 negli archivi, nelle banche dati, nei dizionari e nei lessici d'autore dell'ILIESI-CNR, il contributo considera una serie di momenti nella storia del pensiero, dalla politeía antica al cosmopolitismo moderno, che mettono in risalto le implicazioni filosofiche presenti nella polisemia del trinomio lex-ius-corpus.

This article addresses the ways in which scholars of history who worked in France in the 16th century attempted to describe and consider early medieval history and how in the course of this process they made slight adaptations to the image of the early medieval Frankish history that corresponded to the needs of the educated community and the emerging French monarchy. Thus, the article compares how the scholars Claude Fauchet, Bernards de Girarnd Sieur Du Haillan and others looked at the process of construction of the Frankish kingdom and how they addressed the relationship between the Mediterranean core of the Late Roman Empire and the diocese of Gaul which had long attracted the attention of the Franks, who became Roman soldiers and foederati. It is suggested that the bifurcation in historical knowledge took place in the 1570s in the works of Claude Fauchet and Bernard Du Haillan, one of which may still be ascribed to the earlier group of humanists who operated within the framework created by Leonardo Bruni and Flavio Biondo, whereas Bernard Du Haillan, on the other hand, sought to overcome the ideas and terms used by them and conceived of Frankish history in different terms. He emphasized the discontinuity between the Roman Empire and the Frankish Gaul, but at the same time sought to avoid the use of the discourse of national self-identification that permeated the works of earlier humanists.

Recent years have seen an infusion of new ideas into material philosophy through the work of the so-called ‘new materialists’. Poignant examples appear within two recent books: the first, Vibrant Matter by Jane Bennett (2010), sets out to “enhance receptivity to the impersonal life that surrounds and infuses us” (2010: 4). The second, Elemental Philosophy by David Macauley (2010), advocates an anamnesis or recollection of the elements as imaginatively dynamic matter. Within his essays on the imagination of matter, Gaston Bachelard outlined an archetypal vision of the elements predicated upon the material imagination. He explored the manner in which the imagination inhabits the world, is triggered by the stimulus of material dynamism, and is formed from a co-constitution of subject and object. This article proposes that recent trends in materialist philosophy – as exemplified by the monographs of Bennett and Macauley – reinforce the ideas of Bachelard and take them in new directions. Bachelard provides us with a compelling argument for the rediscovery of material imagination, whereas New Materialism portrays a vision of matter filled with autonomous dynamism that lends itself to entering into a relationship with this imagination. Consequently, this article proposes that Gaston Bachelard has gained a new relevance as a result of contemporary trends in material philosophy, has taken on new possibilities through recent scholarship, and remains a force within the twenty-first century discursive landscape.

Este ensayo, en parte historia de las ideas y en parte historia de las relaciones internacionales, examina la relación del Brasil con América Latina en perspectiva histórica. Durante más de un siglo, con posterioridad a la independencia, ni los intelectuales ni los gobiernos hispanoamericanos consideraron al Brasil como parte de "América latina". En cuanto a los intelectuales y los gobiernos brasileños, excepto por su relación con el Río de la Plata, sólo tenían ojos para Europa y, cada vez más después de 1889, los Estados Unidos. Cuando, en especial durante la Guerra Fría, los Estados Unidos, y por extensión el resto del mundo, comenzaron a tratar al Brasil como parte de América Latina, los gobiernos brasileños y los intelectuales brasileños, con la excepción de algunos de izquierda, seguían sin pensar al Brasil como parte integral de esta región. Desde el fin de la Guerra Fría, el Brasil ha comenzado a poner en práctica por primera vez una política de compromiso con sus vecinos en América del Sur.This essay, part history of ideas and part history of international relations, examines Brazil's relationship with Latin America in historical perspective. For more than a century after independence neither Spanish American intellectuals nor Spanish American governments considered Brazil part of 'America Latina'. For their part, Brazilian intellectuals and Brazilian governments, except for the Rio de la Plata, only had eyes for Europe and increasingly, after 1889, the United States. When, especially during the Cold War, the United States, and by extension the rest of the world, began to regard and treat Brazil as part of 'Latin America', Brazilian governments and Brazilian intellectuals, except some on the Left, still did not think of Brazil as an integral part of it. Since the end of the Cold War Brazil has for the first time pursued a policy of engagement with its neighbours -in South America.

El objeto de este artículo es proporcionar una mirada más cercana a las tendencias actuales de la Historia Intelectual. El presente trabajo surge del análisis de la incertidumbre epistemológica actual en las Ciencias Sociales. También, se observa el desplazamiento de la Historia de las Ideas y de la Historia de las Mentalidades hacia una Historia de los Lenguajes Políticos. Finalmente, se sintetizan los rasgos centrales y se evidencian una serie de dilemas y nuevos desafíos planteados a partir de la recepción del denominado Giro Lingüístico en este campo de estudios particular de la historia.The purpose of this article is to provide a closer look at the current trends in Intellectual History. This work stems from the analysis of epistemology uncertainties in the Social Sciences. In addition, the History of the ideas and mentalities have been displaced by the History of political languages. Finally, the central features, are synthesised and show a series of, dilemmas and news challenges to this particular field of historical study posed by the reception of the Linguistic Turn.